Psalms 40:14 — Word Study
WLCיֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ׀ יַחַד֮ מְבַקְשֵׁ֥י נַפְשִׁ֗י לִסְפּ֫וֹתָ֥הּ יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃
BSAto acceptrâtsâh The LordYᵉhôvâh to rescuenâtsal The LordYᵉhôvâh helpʻezrâh to hastenchûwsh
| Greek | English | Parsing |
|---|---|---|
| יֵ֘בֹ֤שׁוּ | may they be ashamed | Verb, Qal, imperfect third person masculine plural |
| וְיַחְפְּר֨וּ׀ | and they may be abashed | Conjunction, verb qal third person masculine plural |
| יַחַד֮ | altogether | Adverb |
| מְבַקְשֵׁ֥י | [those who] seek | Verb, Piel, participle (active) masculine plural common |
| נַפְשִׁ֗י | life my | Noun common feminine singular construct, suffix |
| לִסְפּ֫וֹתָ֥הּ | to snatch away it | Preposition, verb qal infinitive construct common, suffix |
| יִסֹּ֣גוּ | may they be turned back | Verb, Niphal, imperfect third person masculine plural |
| אָ֭חוֹר | backwards | Noun common, masculine singular absolute |
| וְיִכָּלְמ֑וּ | and may they be humiliated | Conjunction, verb niphal third person masculine plural |
| חֲ֝פֵצֵ֗י | [the] [people] desirous of | |
| רָעָתִֽי׃ | harm my | Noun common feminine singular construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| KJV | Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil. |
| ASV | Let them be put to shame and confounded together That seek after my soul to destroy it: Let them be turned backward and brought to dishonor That delight in my hurt. |
| YLT | They are ashamed and confounded together, Who are seeking my soul to destroy it, They are turned backward, And are ashamed, who are desiring my evil. |
| WEB | Let them be disappointed and confounded together who seek after my soul to destroy it. Let them be turned backward and brought to dishonor who delight in my hurt. |
| BBE | Let those who go after my soul for its destruction have shame and trouble together; let them be turned back and made foolish who take pleasure in my trouble. |
The translations agree on the psalmist's desire for shame and humiliation upon his enemies.
The verse features a main clause followed by a series of subordinate clauses that build on the psalmist's plea, creating a layered structure of requests.
7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbיהוה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 40:14
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Plea for Deliverancegenerated
Psalm 40:14 expresses the psalmist's urgent plea for deliverance from those who seek to harm him. He desires that his enemies experience shame and humiliation for their intentions against him. This verse is part of a broader context where the psalmist calls upon the Lord for help and expresses his trust in God's justice, as seen in the surrounding verses, particularly in Psalm 40:13 and Psalm 40:15.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 31:17–18 | O LORD, let me not be ashamed, for I have called on You. Let the wicked be put to shame; let them lie silent in Sheol. |
| 2 | Psalm 35:4–26 | May those who seek my life be disgraced and put to shame; may those who plan to harm me be driven back and confounded. |
| 3 | Psalm 70:2–3 | May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated. |
| 4 | Psalm 71:13 | May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace. |
| 5 | Isaiah 41:11 | Behold, all who rage against you will be ashamed and disgraced; those who contend with you will be reduced to nothing and will perish. |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — יֵ֘בֹ֤שׁוּ, ye.Vo.shugenerated
The verb יֵ֘בֹ֤שׁוּ (ye.Vo.shu) is a Qal imperfect form meaning 'may they be ashamed.' It conveys a sense of guilt or disappointment, suggesting that the enemies will face the consequences of their actions. The root בּוֹשׁ (buwsh) encompasses feelings of shame and disconcertion, indicating that those who seek to harm the psalmist will not succeed.
This word is often used in contexts of moral failure or embarrassment, highlighting the emotional weight of shame. The psalmist's invocation of this word underscores his desire for justice and retribution against those who threaten him.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered consistently across translations, with phrases like 'may they be ashamed' and 'may they be humiliated' appearing in the Berean Standard Bible, KJV, ASV, YLT, WEB, and BBE.
Sentence Structuregenerated
The main verb is יֵ֘בֹ֤שׁוּ (ye.Vo.shu), governing the entire verse with a series of clauses. The structure emphasizes the psalmist's desires for both shame and humiliation upon his adversaries.
The syntax reflects a call to action, with the verbs וְיַחְפְּר֨וּ (ve.yach.pe.Ru) and וְיִכָּלְמ֑וּ (ve.yi.kal.Mu) following the main verb, creating a rhythm of requests that build upon one another.
Septuagint Backgroundgenerated
The Septuagint uses the Greek word κύριε (kurie) to translate the Hebrew יֵ֘בֹ֤שׁוּ, indicating a direct appeal to the Lord for intervention. This choice emphasizes the psalmist's reliance on divine authority to bring about the desired outcome.
The translation reflects a focus on the Lord's role in delivering justice, aligning with the psalmist's plea for shame upon his enemies.
In plain words — the whole versegenerated
Psalm 40:14 expresses a heartfelt plea from the psalmist, asking that those who seek to harm him be filled with shame and humiliation. He desires that their intentions be thwarted and that they face the consequences of their actions.
Frequently Asked Questionsgenerated
Being ashamed implies that the enemies will face the consequences of their actions, feeling guilt or disappointment for their intentions against the psalmist.
The psalmist desires humiliation for his enemies as a form of divine justice, hoping that their plans to harm him will be thwarted and they will face shame.
This verse reflects the psalmist's trust in God's justice and his plea for deliverance from those who seek to harm him, which is a recurring theme in the psalm.
The psalmist's plea teaches us about the importance of seeking divine justice and relying on God in times of trouble, trusting that He will address our adversaries.
Reflection Questionsgenerated
- In what ways have I experienced shame or regret in my own life, and how can I learn from those experiences?
- How can I support others who may be facing harm or adversity, similar to the psalmist's situation?
- What does it mean to trust in God's justice when facing enemies or challenges?
- How can I apply the psalmist's plea for deliverance in my own prayers?
The early church on this verse — how the Fathers read it
The early church fathers referenced this psalm to discuss themes of divine justice and deliverance, as seen in Augustine's writings.
"Let them be ashamed and confounded together that seek after my soul to destroy it" [Psalms 40:14].Early Church Fathers on Psalms 40 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Psalms 40:14 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet them be ashamed and confounded together,.... As they will be at the last day, when they shall see him whom they have pierced come in the clouds of heaven, in his own and his Father's glory, and
Read John Gill on Psalms 40 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBe pleased, O LORD, to deliver me: O LORD, make haste to help me. Be pleased, O Lord, to deliver me ... Let them be ashamed and confounded together that seek after my soul ...
Read Robert Jamieson on Psalms 40 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet them be ashamed, for the disappointment of their hopes and designs. My soul, i.e. my life, as .
Read Matthew Poole on Psalms 40 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 40:14 Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.Ver. 14. Let them be ashamed and confounded together, &c.] These and the like imprecations must be looked upon as prophecies. Besides, David looked upon them not as his enemies only, but God’ s as well; and such also as were desperate and irrecoverable. So Paul prayed against the coppersmith, the Church against Julian, &c. Let them be driven backward, &c.] A Christian may without sin be sensible of indignities; only it must be the mourning of doves, and not the roaring of bears.
Read John Trapp on Psalms 40 →CambridgeThe Cambridge Bible for Schools and Colleges14. The whole verse is a repetition, with variations, of Psalms 35:4; Psalms 35:26 (cp. Psalms 38:12); and v. 5-17 recall v. 21, 25, 27, 10 of the same Psalm. Together and to destroy it are omitted in Psalms 70:2. let them be driven backward &c.] Render, as in Psalms 35; Let them be turned back and brought to dishonour That delight in my hurt. Contrast Psalms 35:27 with the last line.
Read Cambridge on Psalms 40 →Albert Barnes1798–1870Barnes' Notes on the BibleLet them be ashamed and confounded together - See at Psalms 35:4, note; Psalms 35:26, note. This may be understood here rather as a confident expectation than a wish or desire.
Read Albert Barnes on Psalms 40 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible14. My soul— “Soul” is here taken in the sense of life. Wish me evil— Will or purpose “evil” to me.
Read Daniel Denison Whedon on Psalms 40 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated.
Let them be disappointed and confounded together who seek after my soul to destroy it. Let them be turned backward and brought to dishonor who delight in my hurt.
May those who seek my life be ashamed and confounded; may those who wish me harm be repelled and humiliated.
May those who are trying to snatch away my life be totally embarrassed and ashamed! May those who want to harm me be turned back and ashamed!
Tyndale line
Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
Let them be put to shame and confounded together That seek after my soul to destroy it: Let them be turned backward and brought to dishonor That delight in my hurt.
Let them be ashamed and confounded together that seek after my soul to destroy it: let them be turned backward and brought to dishonour that delight in my hurt.
Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.
Let them be confounded and put to shame together, that seeke my soule to destroye it: let them be driuen backward and put to rebuke, that desire mine hurt.
Strictly literal
Let them be ashamed and brought to confusion together that seek after my soul to destroy it; let them be turned backward and confounded that take pleasure in mine adversity;
They are ashamed and confounded together, Who are seeking my soul to destroy it, They are turned backward, And are ashamed, who are desiring my evil.
They are ashamed and confounded together, || Who are seeking my soul to destroy it, || They are turned backward, || And are ashamed, who are desiring my evil.
(40:15) May those be made ashamed and put to the blush together that seek after my soul to take her away: let them be driven backward and be confounded, that wish for my mishap.
Let them be ashamed and completely disappointed who pursue my life to take it away. Let them be turned back and brought to dishonor, those who delight in hurting me.
From the Latin
Blessed by the Lord the God of Israel from eternity to eternity. So be it. So be it.
Simplified
Please defeat and humiliate the people who are trying to kill me; turn back in disgrace those who want to hurt me.
Let those who go after my soul for its destruction have shame and trouble together; let them be turned back and made foolish who take pleasure in my trouble.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint show alignment in the core message of the verse, though the Septuagint's word order differs significantly. The Hebrew text clearly articulates the psalmist's desires, while the Septuagint reflects a more interpretive structure.
יֵ֘בֹ֤שׁוּ וְיַחְפְּר֨וּ׀ יַחַד֮ מְבַקְשֵׁ֥י נַפְשִׁ֗י לִסְפּ֫וֹתָ֥הּ יִסֹּ֣גוּ אָ֭חוֹר וְיִכָּלְמ֑וּ חֲ֝פֵצֵ֗י רָעָתִֽי׃
7 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 40:14
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
בּוֹשׁ (buwsh) is a Hebrew root meaning 'to be ashamed.' It encompasses feelings of shame, disappointment, and disconcertion. The verb appears in various forms, including Qal (to feel shame), Piel (to delay in shame), and Hiphil (to put to shame). The entries indicate a range of uses, from personal feelings of shame to actions that cause shame to others.
בּוֹשׁ 109 vb. be ashamed
Qal
abs. feel shame
sq. מִן, be ashamed of, i.e. disconcerted, disappointed by reason of
with obj. I am ashamed to ask
Polel delay (in shame)
Hiph.
put to shame
put to shame
act shamefully
to be put to shame
be ashamed
Hithp. ashamed before one another
base
H954 בּוֹשׁ be ashamed
954 buwsh boosh
a primitive root; properly, to pale, i.e. by implication to
be ashamed; also (by implication) to be disappointed or
delayed:--(be, make, bring to, cause, put to, with,
a-)shamed(-d), be (put to) confounded(-fusion), become dry,
delay, be long.
בּוֹשׁ (bush) — be ashamed.
1) to put to shame, be ashamed, be disconcerted, be disappointed
1a) (Qal)
1a1) to feel shame
1a2) to be ashamed, disconcerted, disappointed (by reason of)
1b) (Piel) to delay (in shame)
1c) (Hiphil)
1c1) to put to shame
1c2) to act shamefully
1c3) to be ashamed
1d) (Hithpolel) to be ashamed before one another
HVqi3mp — Verb · Qal · imperfect third person masculine pluralHVqi3mp
a-shamd': Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct. "Ashamed" occurs 96 out of 118 times in the Old Testament. Hebrew bosh, "to feel shame" (Latin, pudere), with derivatives occurs 80 times; kalam, "to shame," including the thought of "disgrace," "reproach"; chapher, "to blush": hence shame because of frustrated plans (uniformly in the Revised Version (British and American) "confounded"); Greek aischunomai, "suffused with shame," passive only and its compounds. Uses:
(1) A few times, of actual embarrassment, as of Hazael before the steadfast look of Elisha (2Ki 8:11; see…
חָפֵר (chapher) is a Hebrew verb meaning to be abashed or ashamed. It can refer to feeling embarrassed or confounded, and in the Hiphil form, it indicates causing someone else to feel shame. The word is built from a primitive root related to detection, emphasizing the emotional response of shame.
[חָפֵר] vb. be abashed, ashamed
Qal be abashed, ashamed
Hiph. display shame
base
H2659 חָפֵר be abashed, ashamed
2659 chapher khaw-fare'
a primitive root (perhaps rath. the same as 2658 through the
idea of detection): to blush; figuratively, to be ashamed,
disappointed; causatively, to shame, reproach:--be ashamed, be
confounded, be brought to confusion (unto shame), come (be put
to) shame, bring reproach.
see HEBREW for 02658
חָפֵר (cha.pher) — be ashamed.
1) to be ashamed, be confounded, be abashed, feel abashed
1a) (Qal) to be ashamed, be abashed
1b) (Hiphil) to display shame, demonstrate shame, cause embarrassment
HC/Vqu3mp — Conjunction · verb qal third person masculine pluralHC/Vqu3mp
יַ֫חַד (yachad) refers to the concept of unitedness or being together. It can function as a noun meaning 'unitedness' and as an adverb meaning 'together.' The word is built from a root that emphasizes unity and is used in various contexts in the Old Testament.
יַ֫חַד 45 n.[m.] unitedness
as subst.
elsewhere always in acc. as adv. in union, together
base
יָחְדָּו 92 adv. together
base
H3162a יַ֫חַד unitedness . as subst.
. elsewhere always in acc. as adv. in union, together
H3162b יָחְדָּו adv. together
3162 yachad yakh'-ad
from 3161; properly, a unit, i.e. (adverb) unitedly:--alike,
at all (once), both, likewise, only, (al-)together, withal.
see HEBREW for 03161
יַ֫חַד (ya.chad) — unitedness.
1) union, unitedness
יָחְדָּו (yach.dav) — together.
adv
together
HD — AdverbHD
ol-too-geth'-er: Representing five Hebrew and three Greek originals, which variously signify
(1) "together"; i.e. all, e.g. `all men, high and low, weighed together in God's balance are lighter than vanity' (Ps 62:9); so also Ps 53:3; Jer 10:8.
(2) "all": so the Revised Version (British and American), Isa 10:8: "Are not my princes all of them kings?"
בָּקַשׁ (baqash) is a Hebrew verb meaning to seek or search out, often in the context of worship or prayer. It encompasses a range of actions including asking, desiring, and requiring. The verb can appear in different forms, such as Piel and Pual, indicating various nuances of seeking or being sought.
[בָּקַשׁ] 224 vb. seek
Pi.
seek to find
seek to secure
seek the face
desire, demand
require, exact
exact equivalent or penalty for
(late) ask, request
Pu. be sought
base
H1245 בָּקַשׁ seek
1245 baqash baw-kash'
a primitive root; to search out (by any method, specifically
in worship or prayer); by implication, to strive after:--ask,
beg, beseech, desire, enquire, get, make inquisition, procure,
(make) request, require, seek (for).
בָּקַשׁ (ba.qash) — to seek.
1) to seek, require, desire, exact, request
1a) (Piel)
1a1) to seek to find
1a2) to seek to secure
1a3) to seek the face
1a4) to desire, demand
1a5) to require, exact
1a6) to ask, request
1b) (Pual) to be sought
HVprmpc — Verb · Piel · participle (active) masculine plural commonHVprmpc
The Hebrew word נֶ֫פֶשׁ (*nephesh*) broadly means 'soul' or 'living being,' encompassing concepts like life, self, person, desire, and emotion. It is derived from the root meaning 'to breathe' and signifies both physical and mental aspects of existence. The lexicons note its use in various contexts, including as the seat of appetites and emotions, though its application to will and character is uncertain.
נֶ֫פֶשׁ 756 n.f. soul, living being, life, self, person, desire, appetite, emotion, and passion
= that which breathes, the breathing substance or being
The נפשׁ becomes a living being
The נפשׁ is specif.
The נפשׁ as the essential of man stands for the man himself
נפשׁ = seat of the appetites, in all periods (46 t.)
נ׳ = seat of emotions and passions
נפשׁ is used occasionally for mental acts
נפשׁ for acts of the will is dub.
נפשׁ = character is still more dub.
נ׳ in D
base
H5315 נֶ֫פֶשׁ soul, living being, life, self, person, desire, appetite, emotion, and passion . = that which breathes, the breathing substance or being
. The נפשׁ becomes a living being
. The נפשׁ is specif.
. The נפשׁ as the essential of man stands for the man himself
. נפשׁ = seat of the appetites, in all periods (46 t.)
. נ׳ = seat of emotions and passions
. נפשׁ is used occasionally for mental acts
. נפשׁ for acts of the will is dub.
. נפשׁ = character is still more dub.
. נ׳ in D
5315 nephesh neh'-fesh
from 5314; properly, a breathing creature, i.e. animal of
(abstractly) vitality; used very widely in a literal,
accommodated or figurative sense (bodily or mental):--any,
appetite, beast, body, breath, creature, X dead(-ly), desire,
X (dis-)contented, X fish, ghost, + greedy, he, heart(-y),
(hath, X jeopardy of) life (X in jeopardy), lust, man, me,
mind, mortally, one, own, person, pleasure, (her-, him-, my-,
thy-)self, them (your)-selves, + slay, soul, + tablet, they,
thing, (X she) will, X would have it.
see HEBREW for 05314
נֶ֫פֶשׁ (ne.phesh) — soul.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
1g1) uncertain
1h) activity of the will
1h1) uncertain
1i) activity of the character
1i1) uncertain
נֶ֫פֶשׁ (ne.phesh) — soul: life.
1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion
1a) that which breathes, the breathing substance or being, soul, the inner being of man
1b) living being
1c) living being (with life in the blood)
1d) the man himself, self, person or individual
1e) seat of the appetites
1f) seat of emotions and passions
1g) activity of mind
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs
סָפָה (safah) is a Hebrew verb that conveys the idea of sweeping or snatching away. It can refer to both the act of gathering or increasing something and the act of scattering or destroying it. The entries describe various forms of the verb, including its uses in different grammatical aspects, such as Qal, Niphal, and Hiphil, indicating actions like being snatched away or caught up.
[סָפָה] vb. sweep or snatch away, catch up
Qal
intrans. be snatched away
trans. sweep away
Niph.
be swept away, destroyed
be caught up, captured
Hiph. I will catch up against them calamities
base
H5595 סָפָה sweep or snatch away, catch up
5595 caphah saw-faw'
a primitive root; properly, to scrape (literally, to shave;
but usually figuratively) together (i.e. to accumulate or
increase) or away (i.e. to scatter, remove, or ruin;
intransitively, to perish):--add, augment, consume, destroy,
heap, join, perish, put.
סָפָה (sa.phah) — to snatch.
1) to sweep or snatch away, catch up, destroy, consume
1a) (Qal)
1a1) to be snatched away
1a2) to sweep or snatch away
1b) (Niphal)
1b1) to be swept away, be destroyed
1b2) to be caught up, be captured
1c) (Hiphil) to catch up, gather
HR/Vqcc/Sp3fs — Preposition · verb qal infinitive construct common · suffixHR/Vqcc/Sp3fs
סוּג (soog) is a Hebrew verb meaning to move away or backslide. It conveys the idea of retreating, either literally or figuratively, such as turning away from a commitment. The verb appears in various forms, including Qal, Niphal, and Hiphil, indicating different nuances of turning back or being repulsed. It is related to the concept of apostasy.
[סוּג, seldom שׂוּג] vb. move away, backslide
Qal backslide, prove recreant to י׳
Niph.
refl. turn oneself away, turn back
be turned or driven back, be repulsed
Hiph.
usu. of displacing, moving back a boundary mark
remove, carry away
Hoph. and justice is driven back
base
H5472 [סוּג, seldom שׂוּג] move away, backslide
5472 cuwg soog
a primitive root; properly, to flinch, i.e. (by implication)
to go back, literally (to retreat) or figuratively (to
apostatize):--backslider, drive, go back, turn (away, back).
סוּג (sug) — to turn.
1) to move, go, turn back, move away, backslide
1a) (Qal) to backslide, prove recreant to
1b) (Niphal)
1b1) to turn oneself away, turn back
1b2) to be turned or driven back, be repulsed
Also means: sug (שׂוּג "to turn back" H7734)
HVNi3mp — Verb · Niphal · imperfect third person masculine pluralHVNi3mp
אָחוֹר (achowr) refers to the hinder side or back part of something. It can also imply a direction, meaning backward or behind, and has temporal uses, indicating a time to come or hereafter. The word is derived from a root meaning 'to be behind' and encompasses various contexts, including physical and temporal references.
אָחוֹר 41 subst. the hinder side, back part
base
H268 אָחוֹר the hinder side, back part
268 'achowr aw-khore'
or (shortened) achor {aw-khore'}; from 299; the hinder part;
hence (adverb) behind, backward; also (as facing north) the
West:--after(-ward), back (part, -side, -ward), hereafter,
(be-)hind(-er part), time to come, without.
see HEBREW for 0299
אָחוֹר (a.chor) — back.
1) the back side, the rear
1a) backwards
1b) hereafter (of time)
1c) behind
HNcmsa — Noun common · masculine singular absoluteHNcmsa
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
HC/VNu3mp — Conjunction · verb niphal third person masculine pluralHC/VNu3mp
חָפֵץ (chaphets) refers to the concept of delighting in or having pleasure in something. It is built from the root associated with being pleased or having a desire. The entries consistently emphasize its meanings related to delight, desire, and favor.
חָפֵץ adj.verb. delighting in, having pleasure in
base
H2655 חָפֵץ delighting in, having pleasure in
2655 chaphets khaw-fates'
from 2654; pleased with:--delight in, desire, favour, please,
have pleasure, whosoever would, willing, wish.
see HEBREW for 02654
חָפֵץ (cha.phets) — delighting.
desiring, delighting in, having pleasure in
HAampc — HAampc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
HNcfsc/Sp1bs — Noun common feminine singular construct · suffixHNcfsc/Sp1bs